Part 6

The prayer in congregation is obligatory upon the free, capable men, whether resident or traveling. This is based on Allah’s statement,

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“When you (O Messenger) are with them, and stand to lead them in prayer, let one party of them stand up (in prayer) with you” (al-Nisaa 102).1 The command [in the verse] implies obligation. If that is the case while in a state of fear, [the

‘As is clear from the remainder of this verse that the author did not quote in full, this verse is about praying while on the battlefield. Hence, the conclusion that the author makes above—JZ

obligation to pray in congregation] must more so be the case in a time of safety.

A congregational prayer is made up of [as a minimum] an Imam and a follower, even if it be a woman. This is based on the hadith narrated by Abu Musa,

“Two and any [number] above that are a congregation.” (Recorded by ibn Maajah.!)

The Place Where the Congregational Prayer is to Be Held

It is the recommended practice to perform the congregational prayer in the mosque. However, it is permissible to pray it elsewhere if need requires that. The women may also pray in congregation separately from the men, as Aisha and Umm Salamah (as al-Daraqutni recorded) used to do. The Prophet (peace be upon him) ordered Umm Waragah to lead her household in prayer. (Recorded by Abu Dawood.)

' According to al-Albaani, this hadith is weak. See Muhammad Naasir al-Deen al-Albaani, Dbaeef at-Jaami al-Sagheer (Beirut: al-Maktab al-Islaami, 1988), p. 22—JZ

Shortening the prayers while traveling means to perform the four rakat prayers as only two rakahs, This law is related to the great aspect of the Shareeah of taking into consideration the needs and circumstances of the Muslim and to make things easier upon him. Shortening the prayers is sanctioned in the Book of Allah, sunnah and is permissible according to the agreement of the leading scholars.

Shortening the Prayers Generally, While in a State of Security or Otherwise

The prayer is shortened while traveling, regardless of whether one is in a state of security or fear. The fear that is mentioned in the verse! is only referring to the usual case at that time because most of the Prophet’s journeys were conducted while there was reason to fear the enemy. Ali once said to Umar, “Do we still shorten the prayer even though we are in a state of security?” Umar said, “I was surprised by the same thing that you are surprised at so I asked the Prophet (peace be upon him) and he said,

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' The verse related to shortening one’s prayer while traveling is, “When you travel through the earth, there is no blame on you if you shorten your prayers, for fear the unbelievers may attack you: for the unbelievers are unto you open enemies” (al-Nisaa 101).—JZ

“This is a charity that Allah has bestowed upon you, so accept His charity.” (Recorded by Muslim.)

The Distance That Allows One to Shorten the Prayer While Traveling

The distance which allows one to shorten one’s prayer while traveling is whatever is termed “traveling” according to the convention of the people and which also involves some form of transportation and taking along one’s provisions.

The person begins to shorten his prayer as soon as he leaves the buildings of his city [while on a trip that can be considered “traveling”], according to the conventional usage of the term “leaving from”. This is concluded because Allah has tied shortening the prayer with “going out through the land” and one does not “go out through the land” until he leaves the buildings of his area.

Combining the prayers is an exceptional permission that is resorted to upon need. Many scholars recommend not combining the prayers unless there is some clear need to do so because the Prophet (peace be upon him) did not combine his prayers except on a small number of occasions. Everything that allows a person to shorten his prayers allows him to combine his prayers. However, not everything that leads to the permission of combining the prayers means that it is also permissible to shorten the prayers.

It is best for the person to do what is easier for him with respect to combining at the earlier of the two prayer times or at the later time. This is because the goal of combining the prayers is to make matters easy and simpler upon the person. If the two cases are equivalent [with respect to ease], then it is better to combine the prayers at the time of the later prayer. If a person is stopped at a location, the sunnah is to pray every prayer in its proper time.

Al-sahu in the prayer means forgetfulness. The prostrations of forgetfulness are part of the law, according to the agreement of the leading scholars, for whoever does something [in the prayer] out of forgetfulness. This is based on both the action and the command of the Prophet (peace be upon him). It is proper to perform it whenever anyone has added anything, left anything out or became doubtful as to an act that he has performed in the prayer. It can be performed before the salutations or after them. They are two prostrations, without any tashahud between them, and one says Allahu akbar for every prostration and then makes the salutations after them.

' The Arabic text has included this as a subtopic under shortening the prayers but that arrangement has not been followed here as it is a topic on its own, independent of the question of shortening or combining the prayers —JZ

It is from the blessings of Allah upon His servants that He has established for them acts of worship that correspond to their natural human inclination and fulfill what He wants of performing the deeds in the proper manner. Since mankind is always open to mistakes and shortcomings, Allah has sanctioned what will complete their acts and wil! be a substitute for them. Among such sanctioned acts are the voluntary prayers. It is confirmed from the Messenger of Allah (peace be upon him) that the voluntary prayers complete the obligatory prayers when the person has not performed them in their complete sense.

The best act one can perform voluntarily is jihad for the sake of. Allah. Next [in virtuousness comes] learning the knowledge of the religion. Allah says,

tea hall ist Guill Ste 1ST cyl a ity Hr 39 all Nig! Cally Se | pha Guill Alt ad’ “Allah will raise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted knowledge” (alMujaadilah 11). Then comes the prayer, which is the most virtuous act of the body. The Messenger of Allah (peace be upon him) said,

“Adhere to the straight path. And you will not be able to do so [in all of your affairs]. And know that the best of your deeds is the prayer.” (Recorded by ibn Maajah. !)

The [voluntary] prayers of the night are better than those of the day. The last half of the night is better than the earlier half. This is based on the Prophet’s statement,

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“After half of the night or two-thirds of it have passed, our Lord, the Blessed and Exalted, descends to the lowest heaven...” (Recorded by Muslim.)

[This late night prayer is known as tahajjud.] The tahajjud is what is prayed after one has first slept. Aisha said, “The tahajjud is the standing for prayer after first sleeping.”

[The Dhuha Prayer is a prayer that is performed sometime after the sun has risen a little bit on the horizon until just before high noon.]

It is preferable to pray the Dhuha prayer on some days and to leave it on others. This is based on the hadith of Abu

' According to al-Albaani, this hadith is sabib. See al-Albaani, Saheeb al-Jaami, vol. 1, p. 225—JZ

Saeed who said, “The Prophet (peace be upon him) used to pray the Dhuha prayer so often that we would say, ‘He does not abandon it.’ [Yet on other occasions] he would leave it so much that we would say, ‘He does not pray it.’”” (Recorded by Ahmad and by al-Tirmidhi who said, “It is hasan ghareeb.”1)

As aminimum, it is two rakats. The Prophet (peace be upon him) prayed it as four or six or, as a maximum, eight rakats. It is not a condition to be persistent in performing this prayer.

It is sunnah to pray what is known as the prayer of “greeting the mosque”. This is based on the hadith from Abu Qataadah in which the Prophet (peace be upon him) said,

oer, o6 or —— ore re aA “When any of you enters the mosque, he should not sit until he

prays two rakats.” (Recorded by al-Bukhari, Muslim, Abu Dawood, al-Tirmidhi, al-Nasaai, ibn Maajah and Ahmad.)

Prostration While Reading [Specific Verses] of the ~ Quran

It is recommended for the one reading the Quran and the one listening to prostrate [after reading specific verses of the Quran] and to say, “Allaahu akbar,” upon prostrating and to make the salutations upon rising from the prostration. One should say while prostrating, “Subhaana Rabbiya-l-Ala

' According to al-Albaani, this hadith is weak. See Muhammad Naasir al-Deen al-Albaani, Dhaeef Sunan al-Tirmidhi (Beirut: al-Maktab al-Islaami, 1991), p. 53—JZ

(Perfect and exalted is my Lord, the Most High)” or the other words that have been recorded.

It is recommended to make the prostration of thankfulness whenever a blessing comes to a person or some evil is repelled. This is based on the hadith from Abu Bakr who said, “Whenever news that pleased the Prophet (peace be upon him) came to him, he would quickly go down in prostration.” (Recorded by Abu Dawood, al-Tirmidhi and ibn Maajah.!) Ali prostrated when he found Dhu al-Thidayah of the Khawarij [dead]. (Recorded by Ahmad.) Kaab ibn Maalik prostrated when he received the news of Allah accepting his repentance. (Recorded by al-Bukhari and Muslim.) Its characteristics and rulings are the same as that for the prostration of recitation.

The taraweeh prayer is an emphasized sunnah of the Messenger of Allah (peace be upon him). It is prayed in congregation in the mosque after the Night (/sha) Prayer during the month of Ramadhaan. The Messenger of Allah (peace be upon him) established this prayer and Umar ibn alKhataab revived it [as one congregational prayer] during his time as the caliph. It is best to perform it as eleven rakats but there is no harm in praying more than that. During the last ten nights [of Ramadhaan], one should try to increase his efforts in prayer, remembrance and supplications.

' According to al-Albaani, this hadith is basan. See al-Albaani, sahih al-Jaami, vol. 2, p. 858.—JZ

The Witr prayer is an emphasized sunnah that the Prophet (peace be upon him) performed and ordered to be performed. As a minimum, it is one rakah. However, its minimum for a more complete form is actually three rakats. Its maximum is eleven rakats.

The time for the Witr Prayer: Its time is from after the Night (sha) Prayer until before the dawn of Fajr. It is recommended to make gunoot (supplications) after the bowing [of the last rakah].

Its description: [It may be prayed in any of the following fashions:]

(1) Praying [all the rakats] together, without sitting for the tashahud except in the last rakah;

(2) Sitting for the tashahud [in the next to] last rakah and then standing without making the salutations and performing one rakah with a tashahud and salutations.

(3) Performing every two rakats individually, with salutations at the end of them, and then ending them with one rakah which contains a tashahud and salutations. This manner is manner as it was the one that the Prophet (peace be upon him) performed [often] and repeatedly adhered to.

The best of the daily sunnah prayers is the sunnah before the Dawn (Fajr) Prayer. Aisha narrated that the Messenger of Allah (peace be upon him) said,

, , a ad , o- ° vo we oe ged oy A ye Te peal LS “The two rakats of Fajr [before the obligatory Fajr Prayer] are

better than the world and what it contains.” (Recorded by Muslim and by al-Tirmidhi who declared it authentic.)

The emphasized daily sunnah prayers are twelve in number: four rakats before the Noon (Dhuhr) Prayer and two after it, two rakats after the Sunset (Maghrib) Prayer, two rakats after the Night (/sha) Prayer and the two rakats before Fajr.

It is recommended to make up the daily sunnah prayers if one misses them. Witr is also to be made up but with an even number of rakats during the daytime. However, if a person has missed a lot of obligatory prayers, he must busy himself with making those up first and not the sunnah prayers as it may cause him some hardship to make up both. However, he should also make up the two rakats of sunnah for the Fajr Prayer due to their importance.